Tantra (Sanskrit: loom), Tantric Yoga or Tantrism
is any of several esoteric traditions rooted in Hindu and Buddhist philosophy. Extolled as a short-cut to
self-realization and spiritual enlightenment by some, tantric rites are often rejected as dangerous by most orthodox Hindus. There are two "paths" in Tantra:
dakshinachara (also known as samayachara), the "Right-Hand Path", and vamachara, the "Left-Hand Path". The latter is
associated with many ritual practices that go against the grain of mainstream Hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal
sacrifice and flesh-eating. The terms Left-Hand Path and Right-Hand Path have been adopted by Western occultists.
According to another popular view, Tantra is classified as either red (rajas or heat, fire, restlessness, anger), black (tamas or darkness, ignorance, stagnation) or white
(sattwa pure, moderate, divine). These correspond to three Hindu conceptions of the qualities of existence first posited in Samkhya.
Some Tantric aspirants simply feel the union is accomplished internally and with spiritual entities of various kinds. For this reason, almost all Tantrik writing has a
gross, higher and subtle meaning. This tripartite system of understanding readily obscures the true purport of many passages for those without the necessary background or
deeper understandings so crucial to Tantra. Thus, a 'union' could mean the actual act of sexual intercourse, ritual uniting of concepts through chanting and sacrifice, or
realization of one's true self in the cosmic joining of the divine principles of Shiva and Shakti in Para Shiva.
The Hindu Tantra Tradition
According to John Woodroffe, one of the foremost Western scholars on Tantra, and translator of its greatest works (including the Mahanirvana Tantra):
"The Indian Tantras, which are numerous, constitute the Scripture (Shastra) of the Kaliyuga, and as such are the voluminous source
of present and practical orthodox "Hinduism." The Tantra Shastra is, in fact, and whatever be its historical origin, a development of
the Vaidika Karmakanda, promulgated to meet the needs of that age. Shiva says: "For the benefit of men of the Kali age, men bereft of energy and dependent for
existence on the food they eat, the Kaula doctrine, O auspicious one! is given" (Chap. IX., verse 12). To the Tantra we must therefore look if we would understand
aright both ritual, yoga, and sadhana of all kinds, as also the general principles of which these practices are but the objective expression."
- - Introduction to Sir John Woodroffe's translation of "Mahanirvana Tantra."
The word "tantra" means "treatise", and is applied to a variety of mystical, occult, medical and
scientific works as well as to those which we would now regard as "tantric". Most tantras were written between the 10th and 14th centuries CE.
While Hinduism is typically viewed as being Vedic, the Tantras are not considered part of the orthodox
Hindu/Vedic scriptures. They are said to run alongside each other, The Vedas of orthodox Hinduism on one side and the Agamas of Tantra on
the other. However, the practices, mantras and ideas of the Atharva Veda are markedy different from those of the prior three and show signs of
powerful non-Aryan influence. Indeed, the Atharva Veda is cited by many Tantra texts as a source of great knowledge. it is notable that throughout the Tantras, such as the
Mahanirvana Tantra, they align themselves as being natural progressions of the Vedas. Tantra exists for spiritual seekers in the age of
Kaliyuga, when Vedic practices no longer apply to the current state of morality and Tantra is the most direct means to realization. Thus, aside from Vajrayana
Buddhism, much of Tantric thought is Hindu Tantra, most notably those that council worship of Lord Shiva and the Divine Mother, Kali.
A Tantra typically takes the form of a dialogue between the Hindu gods Shiva and Shakti/Parvati, being that Shiva is known in Hinduism as being 'Yogiraj' or 'Yogeshwara,'
'The King of Yoga' or 'God of Yoga' and that his consort is known to be his perfect feminine equal. Each explains to the other a particular group of
techniques or philosophies for attaining moksha (liberation/ enlightenment), or for attaining a certain practical result. [Agamas are Shiva
to Shakti, and Nigamas are Shakti to Shiva.]
This extract from the beginning of the Yoni Tantra (translated by Mike Magee) gives an idea of the style.
Seated upon the peak of Mount Kailasa the God of Gods, the Guru of all creation was questioned by Durga-of-the-smiling-face,
"Sixty-four tantras have been created O Lord, tell me, O Ocean of Compassion, about the chief of these."
"Listen, Parvati, to this highly secret one, Dearest. Ten million times have you wanted to hear this. Beauteous One, it is from your
feminine nature that you continually ask me. You should conceal this by every effort. Parvati, there is mantra-pitha, yantra-pitha and yoni-pitha. Of these, the chief is
certainly the yoni-pitha, revealed to you from affection."
History of Tantra
Tantra as a post-Vedic Hindu Yogic movement began in North India and flourished in the middle ages before declining
in the nineteenth century, partly as a result of persecution by the British and orthodox Hindus, and partly, perhaps, because of the increasing popularity of
Bhakti yoga amongst the masses.
Legend ascribes the origin of Tantra to Dattatreya, a semi-mythological yogi and the assumed author of the Jivanmukta Gita ("Song of the liberated soul").
Others see Lord Adinath, or Shiva, as the first Guru of Tantra. Things become a little more clear with Matsyendranath ("Master of fish" - so-called either because
he was a fisherman, or, less probably, because he discovered a tantra inside a fish). He is accredited with authorship of the Kaulajnana-nirnaya, a voluminous
ninth-century tantra dealing with a host of mystical and magical subjects, and occupies an important position in the Hindu tantric lineage, as well as in Tibetan Vajrayana Buddhism. His disciple, Gorakhnath, founded laya yoga. Hatha Yoga was penned by Swami Swatamarama
as the secrets of Lord Adinath (another name for Shiva) in the 15th century.
Tantra evolved into a number of orders (sampradaya) and diverged into so-called "left-hand tantra" (varma marg), in which sexual yoga and other
antinomian practices occurred, and "right-hand tantra", in which such practices were merely visualized. Both groups, but in particular the left-hand tantriks,
opposed many features of orthodox Hindu culture, particularly the caste system and patriarchy. Despite this, Tantra was accepted by some high-caste Hindus, most notably the
Rajput princes. Hindu tantra even briefly enabled a yogic/sufi synthesis among some Indian Muslims. Nowadays Tantra has a large, though not always well-informed, following
Buddhist and Hindu Tantra, though having many similarities from the outside, do have some clear distinctions. Scholars are unable to determine whether the Hindu or the
Buddhist version of Tantra appeared first in history. Buddhist Tantra is always part of the Mahayana school of Buddhism, which has as main aim to
help all sentient beings becoming free from problems (Dukkha), in order to achieve this aim, one should try to achieve Buddhahood oneself, in order to be the most profound
teacher for others. Buddhist Tantra spread out from (North) India, chiefly to Tibet, where it became known as the Vajrayana school of Buddhism. It also had some influence on
Chinese and Japanese Buddhism (notably Shingon)
Because of the wide range of groups covered by the term "tantra", it is hard to describe tantric practices definitively. The basic practice, the Hindu image-worship
known as "puja" may include any of the elements below.
Mantra and Yantra
As in all of Hindu and Buddhist yogas, mantras plays an important part in Tantra, not only for focusing the mind, often through the conduit of specific Hindu gods like Shiva,
Ma Kali (mother Kali, another form of Shakti) and even Ganesh, the elephant-headed god of wisdom. Similarly, puja will often involve
concentrating on a yantra or mandala.
Identification with Deities
Tantra, being a development of Atharva Vedic and pre-Brahmanical thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along the
Advaita (nondualist Vedic) philosophy that each represents an aspect of the ultimate Param Shiva, or Brahman.
These deities may be worshipped externally (with flowers, incense etc.) but, more importantly, are used as objects of meditation, where the
practitioner imagines him- or herself to be the deity in question. The ancient devadasi tradition of sacred temple-dance, seen in the contemporary Bharata Natyam is the
example of such meditation in movement. The divine love is expressed in Sringara and Bhakti.
Concentration on the Body
Tantriks generally see the body as a microcosm; thus in the Kaulajnana-nirnaya, for example, the practitioner meditates on the head as the moon, the heart as the
sun and the genitals as fire. Many groups hold that the body contains a series of energy centers (chakra - "wheel"), which may be associated with elements, planets
or occult powers (siddhi). The phenomenon of Kundalini, a flow of energy through the chakras, is controversial; most writers see it as essential
to Tantra, while others regard it as unimportant or as an abreaction. As it is, kundalini is nothing but the flow of the central sushumna nadi, a
spiritual current, that, when moving, opens chakras, and is fundamental to the siddhi concept that forms a part of all tantra, including Hatha yoga.
Sexual intercourse is not at all a part of all tantric practice, but it is the
definitive feature of left-hand Tantra. All tantra states that there were certain groups of personalities who were not fit for certain practices. Tantra was personality specific and insisted that those
with pashu-bhava (animal disposition), which are people of dishonest, promiscuous, greedy or violent natures who ate meat and indulged in intoxication, would only incur bad
Karma by following Tantrik paths without the aid of a Guru who could instruct them on the correct path.
There are three types of Tantric Sex: White, Gray, and Black. White Tantra never ejaculates nor reaches orgasm in order to awaken consciousness. Gray Tantra elongates the
sexual act, and sometimes concludes with orgasm/ejaculation, but without any longing towards awakening consciousness. Black Tantra always concludes with orgasm/ejaculation
in order to awaken consciousness. It is said that White Tantra awakens consciousness to the absence of desire, while Black Tantra awakens consciousness into desire.
In Buddhist tantra, actual ejaculation is very much a taboo, as the main goal of the sexual practice is to use the sexual energy towards achieving full enlightenment, rather
than ordinary pleasure.
Sexual intercourse, preferably with a low-caste partner, was one method by which traditional left-hand practice forced practitioners to confront their conditioned responses.
Others include the eating of meat (particularly beef and pork) and drinking of alcohol. Fear has also been used as a method to break down conditioning; rites would often
take place in a cremation ground amidst decomposing corpses. This, of course, also falls under the prerequisite of the practitioner's nature, in such cases demanding a vir-
(heroic) or even devya- (godlike) -bhava (disposition of purity, self-control, suppression of pride, respect to parents and guru and often celibacy).
Tantra in the Modern World
Tantra is used in the West, as a general term which relates to sexual practice as a spiritual evolutionary scheme. There are in fact many different approaches as to how this
manifests in American society. There have been many civilizations which have deified sexuality as the most approximate expression of cosmic love or God. Regardless, the
point is that tantra is moldable. It changes with each moment and environment. It especially depends on the nature of the practitioner.
In traditional pockets of Tantric practice in India, such as in Assam near the venerated Hindu temple of
Kali, Kammakha, in parts of West Bengal, in Siddhanta temples of South India, and in Kashmiri Shiva temples up north, Tantra has retained its true form. Its variance in
practice is seen, where many tantriks are known to frequent cremation grounds in attempts to transcend their worldly attachment to life, and others are assuredly performing
still more arcane acts. But what is common to them all is the intense secrecy in which their secrets are kept and the almost godlike reverence paid to the Guru, who is seen
as a the pinnacle of Tantra. It would be safe to say that every single Hindu Tantra Yogin in India is a Shiva and/or Shakti worshipper, and the more wide-spread practices to
which all Hindus commit themselves, like pooja and worship through devotion, are maintained while more occult yogic practices involving sacred rites continue. Tibet too has
a very strong Buddhist Tantric background which continues, albeit many have been transplanted to monasteries in India, but can be said to widely cleave to the
right-hand path, in contrast to the more varied Hindu counterparts.
Modern Tantra may be divided into practices based on Hinduism and Buddhism, Indian and Tibetan, traditions. In America,
a mutilated and extremely narrow-minded, sensationalist approach encompassing only a misguided thinking about "sacred sexuality," with little reference to its true
practice, has captured the Western mind. Real Tantra involves much more than mere wizardry or sexual titillation: like the rest of Yoga (Hindu and
Buddhist), it requires self-analysis and conquering of material ignorance, often through the body, but always through a pure outlook of the mind. 'Real Tantra' is about
transforming one's sexual energy into spiritual progress, and has nothing to do with 'sex just for fun'. Those without a guru or lacking in discipline of the mind and body
are unfit. It is telling that a Tantrik in West Bengal, a devotee of the Hindu goddess Kali, once said that 'those most fit for Tantra almost never take it up, and those
least fit pursue it with zeal.'